[846] Chap. ix. 39-41.
[847] Or, "substance:" Alius, non aliud.
[848] Ver. 38, unum; lit. "one thing or substance."
[849] Bishop of Sirmium, who published his heretical opinions about A.D. 343.
[850] 2 Tim. ii. 19.
[851] Isa. vii. 9, according to the Septuagint, which, however, can hardly be said here to give the meaning of the Hebrew text. Our English version gives a pretty correct translation of the latter.--Tr.
[852] Phil. iii. 15, 16.
[853] Præter me: besides, apart from, myself. These words are an explanation suggested by Augustin himself. The words, "pro emou," "before me," of the received text, which are undoubtedly genuine, were wanting in the version here used by Augustin, just as in the Vulgate. It is supposed that the authors of these versions had been tempted to omit them, because of the use made of them by some early heretics to throw discredit on the Old Testament Scriptures.--Tr.
[854] Chap. i. 1.
[855] Chap. xiv. 6.
[856] Venturus est, et venit.
[857] 2 Cor. iv. 13.
[858] Ps. cxvi. 10.
[859] Augustin seems here to use verbum sometimes in its grammatical, sometimes in its general, meaning.--Tr.
[860] 1 Cor. x. 1-4.
[861] Exceptor: the person employed to take down notes of the decisions, sentences, etc., in the public courts or assemblies.--Tr.
[862] Chap. viii. 28.
[863] Ezek. xxxiv. 4.
[864] 2 Tim. ii. 19.
[865] Rom. vii. 29-33.
[866] Eph. i. 4.
[867] Matt. x. 22.
[868] Ps. cxviii. 15.
[869] Matt. v. 25.
[870] Ps. lxxxvi. 11.
[871] Luke x. 20.
[872] Rom. vi. 9.
[873] Chap. xvii. 24.
[874] 1 John ii. 19.
[875] Eph. iii. 17.
[876] Ps. civ. 23.
[877] Matt. v. 16.
[878] Gal. v. 6.
[879] Rom. i. 17.
[880] Matt. v. 6.
[881] Luke xxiii. 43.
Tractate XLVI.
Chapter X. 11-13
1. The Lord Jesus is speaking to His sheep--to those already so, and to those yet to become such--who were then present; for in the place where they were, there were those who were already His sheep, as well as those who were afterwards to become so: and He likewise shows to those then present and those to come, both to them and to us, and to as many also after us as shall yet be His sheep, who it is that had been sent to them. All, therefore, hear the voice of their Shepherd saying, "I am the good Shepherd." He would not add "good," were there not bad shepherds. But the bad shepherds are those who are thieves and robbers, or certainly hirelings at the best. For we ought to examine into, to distinguish, and to know, all the characters whom He has here depicted. The Lord has already unfolded two points, which He had previously set forth in a kind of covert form: we already know that He is Himself the door, and we know that He is Himself the Shepherd. Who the thieves and robbers are, was made clear in yesterday's lesson; and to-day we have heard of the hireling, as we have heard also of the wolf. Yesterday the porter was also introduced by name. Among the good, therefore, are the door, the doorkeeper, the shepherd, and the sheep: among the bad, the thieves and robbers, the hirelings, and the wolf.
2. We understand the Lord Christ as the door, and also as the Shepherd; but who is to be understood as the doorkeeper? For the former two, He has Himself explained: the doorkeeper He has left us to search out for ourselves. And what doth He say of the doorkeeper? "To him," He saith, "the porter [doorkeeper] [882] openeth." To whom doth he open? To the Shepherd. What doth he open to the Shepherd? The door. And who is also the door? The Shepherd Himself. Now, if Christ the Lord had not Himself explained, had not Himself said, "I am the Shepherd," and "I am the door," would any of us have ventured to say that Christ is Himself both the Shepherd and the door? For had He said, "I am the Shepherd," and had not said, "I am the door," we should be setting ourselves to inquire what was the door, and perhaps, mistaken in our views, be still standing before the door. His grace and mercy have revealed to us the Shepherd, by His calling Himself so; have revealed to us also the door, when declared Himself such; but He hath left us to search out the doorkeeper for ourselves. Whom, then, are we to call the doorkeeper? Whomsoever we fix upon, we must take care not to think of him as greater than the door itself; for in men's houses the doorkeeper is greater than the door. The doorkeeper is placed before the door, not the door before the doorkeeper; because the porter keepeth the door, not the door the porter. I dare not say that any one is greater than the door, for I have heard already what is the door: that is no longer unknown to me, I am not left to my own conjecture, and I have not got much room for mere human guess work: God hath said it, the Truth hath said it, and we cannot change what the Unchangeable hath uttered.
3. In respect, then, of the profound nature of this question, I shall tell you what I think: let each one make the choice that pleases him, but let him think of it reverently; as it is written, "Think of the Lord with goodness, and in simplicity of heart seek Him." [883] Perhaps we ought to understand the Lord Himself as the doorkeeper: for the shepherd and the door are in human respects as much different from each other as the doorkeeper and the door; and yet the Lord has called Himself both the Shepherd and the door. Why, then, may we not understand Him also as the doorkeeper? For if we look at His personal qualities, [884] the Lord Christ is neither a shepherd, in the way we are accustomed to know and to see shepherds; nor is He a door, for no artisan made Him: but if, because of some point of similarity, He is both the door and the Shepherd, I venture to say, He is also a sheep. True, the sheep is under the shepherd; yet He is both the Shepherd and a sheep. Where is He the Shepherd? Look, here thou hast it; read the Gospel: "I am the good Shepherd." Where is He a sheep? Ask the prophet: "He was led as a sheep to the slaughter." [885] Ask the friend of the bridegroom: "Behold the Lamb of God, that taketh away the sin of the world." [886] Moreover, I am going to say something of a still more wonderful kind, in accordance with these points of similarity. For both the lamb, and the sheep, and the shepherd are friendly with one another, but from the lions as their foes the sheep are protected by their shepherds: and yet of Christ, who is both sheep and Shepherd, we have it said, "The Lion of the tribe of Judah hath prevailed." [887] All this, brethren, understand in connection with points of similarity, not with personal qualities. It is a common thing to see the shepherds sitting on a rock, and there guarding the cattle committed to their care. Surely the shepherd is better than the rock that he sits upon; and yet Christ is both the Shepherd and the rock. All this by way of comparison. But if thou askest me for His peculiar personal quality: [888] "In the beginning was the Word, and the Word was with God, and the Word was God." [889] If thou askest me for the personal quality peculiarly His own: The only Son, from everlasting to everlasting begotten of the Father, the equal of Him that begat, the Maker of all things, unchangeable with the Father, unchanged by the assuming of human form, man by incarnation, the Son of man, and the Son of God. All this that I have said is not figure, but reality.
4. Therefore, let us not, brethren, be disturbed in understanding Him, in harmony with certain resemblances, as Himself the door, and also the doorkeeper. For what is the door? The way of entrance. Who is the doorkeeper? He who opens it. Who, then, is He that opens Himself, but He who unveils Himself to sight? See, when the Lord spoke at first of the door, we did not understand: so long as we did not understand, it was shut: He who opened it is Himself the doorkeeper. There is no need, then, of seeking any other meaning, no need; but perhaps there is the desire. If there is so, quit not the path, go not outside of the Trinity. If thou art in quest of some other impersonation of the doorkeeper, bethink thee of the Holy Spirit; for the Holy Spirit will not think it unmeet to be the doorkeeper, when the Son has thought it meet to be Himself the door. Look at the doorkeeper as perhaps the Holy Spirit: about Him the Lord saith to His disciples, "He shall guide you into all truth." [890] What is the door? Christ. What is Christ? The Truth. Who, then, openeth the door, but He who guideth into all truth?
5. But what are we to say of the hireling? He is not mentioned here among the good. "The good Shepherd," He says, "giveth His life for the sheep. But he that is an hireling, and not the Shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf catcheth them, and scattereth the sheep." The hireling does not here bear a good character, and yet in some respects is useful; nor would he be called an hireling, did he not receive hire from his employer. Who then is this hireling, that is both blameworthy and needful? And here, brethren, let the Lord Himself give us light, that we may know who the hirelings are, and be not hirelings ourselves. Who then is the hireling? There are some in office in the church, of whom the Apostle Paul saith, "Who seek their own, not the things that are Jesus Christ's." What means that, "Who seek their own"? Who do not love Christ freely, who do not seek after God for His own sake; who are pursuing after temporal advantages, gaping for gain, coveting honors from men. When such things are loved by an overseer, and for such things God is served, whoever such an one may be, he is an hireling who cannot count himself among the children. For of such also the Lord saith: "Verily, I say unto you, they have their reward." [891] ^Listen to what the Apostle Paul says of St. Timothy: "But I trust in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your circumstances; for I have no man like-minded, who will naturally [892] care for you. For all seek their own, not the things which are Jesus Christ's." [893] The shepherd mourned in the midst of hirelings. He sought some one who sincerely loved the flock of Christ, and round about him, amongst those who were with him at that time, he found not one. Not that there was no one then in the Church of Christ but the Apostle Paul and Timothy, who had a brother's [894] concern for the flock; but it so happened at the time of his sending Timothy, that he had none else of his sons about him; only hirelings were with him, "who sought their own, not the things which are Jesus Christ's." And yet he himself, with a brother's anxiety for the flock, preferred sending his son, and remaining himself amongst hirelings. Hirelings are also found among ourselves, but the Lord alone distinguisheth them. He that searcheth the heart, distinguisheth them; and yet sometimes we know them ourselves. For it was not without a purpose that the Lord Himself said also of the wolves: "By their fruits ye shall know them." [895] Temptations put many to the question, and then their thoughts are made manifest; but many remain undiscovered. The Lord's fold must have as overseers, both those who are children and those who are hirelings. But the overseers, who are sons, are the shepherds. If they are shepherds, how is there but one Shepherd, save that all of them are members of the one Shepherd, to whom the sheep belong? For they are also members of Himself as the one sheep; because "as a sheep he was led to the slaughter."
6. But give heed to the fact that even the hirelings are needful. For many indeed in the Church are following after earthly profit, and yet preach Christ, and through them is heard the voice of Christ; and the sheep follow, not the hireling, but the Shepherd's voice speaking through the hireling. Hearken to the hirelings as pointed out by the Lord Himself: "The scribes," He saith, "and the Pharisees sit in Moses' seat: do what they say; but do not what they do." [896] What else said He but, Listen to the Shepherd's voice speaking through the hirelings? For sitting in Moses' seat, they teach the law of God; therefore God teacheth by them. But if they wish to teach their own things, hear them not, do them not. For certainly such seek their own, not the things which are Jesus Christ's; but no hireling has dared to say to Christ's people, Seek your own, not the things which are Jesus Christ's. For his own evil conduct he does not preach from the seat of Christ: he does injury by the evil that he does, not by the good that he says. Pluck the grapes, beware of the thorn. It is well I see that you have understood; but for the sake of those that are slower, I shall repeat these words with greater plainness. How said I, Pluck the bunch of grapes, beware of the thorn; when the Lord saith, "Do men gather grapes of thorns, or figs of thistles"? That is quite true: and yet what I said is also true, Pluck the bunch of grapes, beware of the thorn. For sometimes the grape-cluster, springing from the root of the vine, finds its support in a common hedge; its branch, grows, becomes embedded among thorns, and the thorn bears other fruit than its own. For the thorn has not been produced from the vine, but has become the resting-place of its runner. Make thine inquiries only at the roots. Seek for the thorn-root, thou wilt find it apart from the vine: seek the origin of the grape, and from the root of the vine it will be found to have sprung. And so, Moses' seat was the vine; the morals of the Pharisees were the thorns. Sound doctrine cometh through the wicked, as the vine-branch in a hedge, a bunch of grapes among thorns. Gather carefully, so as in seeking the fruit not to tear thine hand; and while thou art to hear one speaking what is good, imitate him not when doing what is evil. "What they tell you, do,"--gather the grapes; "but what they do, do not,"--beware of the thorns. Even through hirelings listen to the voice of the Shepherd, but be not hirelings yourselves, seeing ye are members of the Shepherd. Yea, Paul himself, the holy apostle who said, "I have no one who hath a brother's concern about you; for all seek their own, not the things which are Jesus Christ's," draws a distinction in another place between hirelings and sons; and see what he saith: "Some preach Christ even of envy and strife, and some also of good will: some of love, knowing that I am set for the defence of the gospel; but some also preach Christ of contention, not sincerely, supposing to add affliction to my bonds." These were hirelings who disliked the Apostle Paul. And why such dislike, but just because they were seeking after temporal things? But mark what he adds: "What then, notwithstanding, every way, whether in pretence or in truth, Christ is preached: and I therein do rejoice, yea, and will rejoice." [897] Christ is the truth: let the truth be preached in pretense by hirelings, let it be preached in truth by the children: the children are waiting patiently for the eternal inheritance of the Father, the hirelings are longing for, and in a hurry to get, the temporal pay of their employer. For my part let me be shorn of the human glory, which I see such an object of envy to hirelings: and yet by the tongues both of hirelings and of children let the divine glory of Christ be published abroad, seeing that, "whether in pretense or in truth, Christ is preached."